Nietzsche’s Earth articulates the sense of his call to be “true to the earth,” exploring its political dimensions. Triangulating Nietzsche between the nineteenth century European world of competing ...
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Nietzsche’s Earth articulates the sense of his call to be “true to the earth,” exploring its political dimensions. Triangulating Nietzsche between the nineteenth century European world of competing nation states and the changed landscape of more recent times, it argues that this thinker speaks to contemporary themes and questions such as globalization, the so-called end of history, sovereign assumption of emergency powers through states of exception, and the composition of the decisive political body of a diverse, nomadic, and hybrid multitude. The book explores the contrast between two modes of political time: that of the “last humans,” measured out and securitized by debt and insurance, another involving openness to futurity where “philosophers of the future” may vigilantly seize unique opportunities. These discussions put Nietzsche in dialogue with more recent philosophers of the event, including Deleuze, Derrida, Agamben, and Badiou. The study examines Nietzsche’s sketch of a political geoaesthetics of the anthropocene, elucidating Thus Spoke Zarathustra’s celebration of a garden earth. Nietzsche’s Earth concludes by demonstrating that his “philosophy of the Antichrist” should be understood not merely as a challenge to Christian belief but as an immanent critique of traditional political theology, linking the death of God to the fragility of the state. The book constructs a running dialogue between Nietzsche and those thinkers of his time and ours who see the earth through the lenses of a totalizing world-history, on a more or less Hegelian model, involving a hierarchical system of nation-states and an inescapable teleological narrative.Less

Nietzsche's Earth : Great Events, Great Politics

Gary Shapiro

Published in print: 2016-09-09

Nietzsche’s Earth articulates the sense of his call to be “true to the earth,” exploring its political dimensions. Triangulating Nietzsche between the nineteenth century European world of competing nation states and the changed landscape of more recent times, it argues that this thinker speaks to contemporary themes and questions such as globalization, the so-called end of history, sovereign assumption of emergency powers through states of exception, and the composition of the decisive political body of a diverse, nomadic, and hybrid multitude. The book explores the contrast between two modes of political time: that of the “last humans,” measured out and securitized by debt and insurance, another involving openness to futurity where “philosophers of the future” may vigilantly seize unique opportunities. These discussions put Nietzsche in dialogue with more recent philosophers of the event, including Deleuze, Derrida, Agamben, and Badiou. The study examines Nietzsche’s sketch of a political geoaesthetics of the anthropocene, elucidating Thus Spoke Zarathustra’s celebration of a garden earth. Nietzsche’s Earth concludes by demonstrating that his “philosophy of the Antichrist” should be understood not merely as a challenge to Christian belief but as an immanent critique of traditional political theology, linking the death of God to the fragility of the state. The book constructs a running dialogue between Nietzsche and those thinkers of his time and ours who see the earth through the lenses of a totalizing world-history, on a more or less Hegelian model, involving a hierarchical system of nation-states and an inescapable teleological narrative.

Nietzsche's Journey to Sorrento situates the turning point in Nietzsche's philosophy at the moment of his 1876 sabbatical in Sorrento. Nietzsche traveled to Southern Italy, accompanied by his friends ...
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Nietzsche's Journey to Sorrento situates the turning point in Nietzsche's philosophy at the moment of his 1876 sabbatical in Sorrento. Nietzsche traveled to Southern Italy, accompanied by his friends Malwida von Meysenbug and Paul Rée, to recover his health, which was declining in the Northern climate of Basel, where he was a professor of philology. In Sorrento, he underwent a transformative experience that would lead him to renounce his earlier work, highly influenced by the metaphysics of Schopenhauer, and to abandon his professorship at the University of Basel so as to become a true philosopher. Also in Sorrento simultaneously to him was Richard Wagner, previously a figure of towering importance to the philosopher, but who had disappointed him irreparably with the first Bayreuth Festival. It was in Sorrento that Nietzsche saw the composer for the last time and made the definitive decision to forego the metaphysics of the artist, which he had placed so much faith in with The Birth of Tragedy. It is also at this time that he initiated his Philosophy of the Free Spirit, writing the book Things Human, All Too Human. D'Iorio advances the thesis of a continuous development from Nietzsche's early research on the scientific aspects of the pre-Platonic philosophers and this new step in his thinking. The upshot of the overall argument is Nietzsche's new affirmation of life and of all that is human, in the face of the Platonic devaluation of human things, which the philosophical tradition previously tended to support.Less

Nietzsche's Journey to Sorrento : Genesis of the Philosophy of the Free Spirit

Paolo D'Iorio

Published in print: 2016-09-07

Nietzsche's Journey to Sorrento situates the turning point in Nietzsche's philosophy at the moment of his 1876 sabbatical in Sorrento. Nietzsche traveled to Southern Italy, accompanied by his friends Malwida von Meysenbug and Paul Rée, to recover his health, which was declining in the Northern climate of Basel, where he was a professor of philology. In Sorrento, he underwent a transformative experience that would lead him to renounce his earlier work, highly influenced by the metaphysics of Schopenhauer, and to abandon his professorship at the University of Basel so as to become a true philosopher. Also in Sorrento simultaneously to him was Richard Wagner, previously a figure of towering importance to the philosopher, but who had disappointed him irreparably with the first Bayreuth Festival. It was in Sorrento that Nietzsche saw the composer for the last time and made the definitive decision to forego the metaphysics of the artist, which he had placed so much faith in with The Birth of Tragedy. It is also at this time that he initiated his Philosophy of the Free Spirit, writing the book Things Human, All Too Human. D'Iorio advances the thesis of a continuous development from Nietzsche's early research on the scientific aspects of the pre-Platonic philosophers and this new step in his thinking. The upshot of the overall argument is Nietzsche's new affirmation of life and of all that is human, in the face of the Platonic devaluation of human things, which the philosophical tradition previously tended to support.

While much attention has been lavished on Friedrich Nietzsche’s earlier and later works, those of his so-called middle period have been generally neglected, perhaps because of their aphoristic style ...
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While much attention has been lavished on Friedrich Nietzsche’s earlier and later works, those of his so-called middle period have been generally neglected, perhaps because of their aphoristic style or perhaps because they are perceived to be inconsistent with the rest of his thought. This book gives this section of Nietzsche’s oeuvre its due, offering analysis of the three works that make up the philosopher’s middle period: Human, All too Human; Daybreak; and The Gay Science. It is Nietzsche himself who suggests that these works are connected, saying that their “common goal is to erect a new image and ideal of the free spirit.” The book argues that in their more favorable attitude toward reason, science, and the Enlightenment, these works mark a sharp departure from Nietzsche’s earlier, more romantic writings and differ in important ways from his later, more prophetic writings, beginning with Thus Spoke Zarathustra. The Nietzsche these works reveal is radically different from the popular image of him and even from the one depicted in much of the secondary literature; they reveal a rational Nietzsche, one who preaches moderation instead of passionate excess and Dionysian frenzy. The book concludes with a wide-ranging examination of Nietzsche’s later works, tracking not only how his outlook changes from the middle period to the later but also how his commitment to reason and intellectual honesty in his middle works continues to inform his final writings.Less

Nietzsche’s Enlightenment : The Free-Spirit Trilogy of the Middle Period

Paul Franco

Published in print: 2011-10-17

While much attention has been lavished on Friedrich Nietzsche’s earlier and later works, those of his so-called middle period have been generally neglected, perhaps because of their aphoristic style or perhaps because they are perceived to be inconsistent with the rest of his thought. This book gives this section of Nietzsche’s oeuvre its due, offering analysis of the three works that make up the philosopher’s middle period: Human, All too Human; Daybreak; and The Gay Science. It is Nietzsche himself who suggests that these works are connected, saying that their “common goal is to erect a new image and ideal of the free spirit.” The book argues that in their more favorable attitude toward reason, science, and the Enlightenment, these works mark a sharp departure from Nietzsche’s earlier, more romantic writings and differ in important ways from his later, more prophetic writings, beginning with Thus Spoke Zarathustra. The Nietzsche these works reveal is radically different from the popular image of him and even from the one depicted in much of the secondary literature; they reveal a rational Nietzsche, one who preaches moderation instead of passionate excess and Dionysian frenzy. The book concludes with a wide-ranging examination of Nietzsche’s later works, tracking not only how his outlook changes from the middle period to the later but also how his commitment to reason and intellectual honesty in his middle works continues to inform his final writings.

Central assumptions in dominant philosophy of science were reformulated in the context of the encounter of Vienna Circle logical positivism with U.S. McCarthyism and the Cold War. For these mostly ...
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Central assumptions in dominant philosophy of science were reformulated in the context of the encounter of Vienna Circle logical positivism with U.S. McCarthyism and the Cold War. For these mostly Jewish and socialist émigrés from European fascism, insisting on value-freedom, “the view from nowhere”, for science and its philosophy was a political necessity. We live in a world animated by strikingly different social and political impulses. Yet that notion of objectivity is still used to police university research, public debates and international relations. It does so in the face of widely-recognized incompetence to detect and eliminate racist, sexist, class, colonial and other anti-democratic biases from the results of research. This study presents six compelling arguments for standpoint epistemology’s “strong objectivity” that has arisen from social justice research. These projects insist on fairness to the data and to a claim’s severest critics, but are capable of detecting and eliminating from natural and social science research distorting social values and interests that remain invisible to conventional research. Among the foci of these arguments are methodology that reveals the actual relation between the global impoverishment of women and Third World development policy, the reliability of indigenous knowledge and its contributions to biodiversity, how secularisms are distinctive cultural forces on modern Western sciences, and why the pluralism of scientific ontologies and epistemologies should be nourished rather than eliminated or only tolerated. In light of the desired demise of “Mr. Nowhere,” this study also identifies new kinds of “proper scientific selfs” generated in such research.Less

Objectivity and Diversity : Another Logic of Scientific Research

Sandra Harding

Published in print: 2015-05-18

Central assumptions in dominant philosophy of science were reformulated in the context of the encounter of Vienna Circle logical positivism with U.S. McCarthyism and the Cold War. For these mostly Jewish and socialist émigrés from European fascism, insisting on value-freedom, “the view from nowhere”, for science and its philosophy was a political necessity. We live in a world animated by strikingly different social and political impulses. Yet that notion of objectivity is still used to police university research, public debates and international relations. It does so in the face of widely-recognized incompetence to detect and eliminate racist, sexist, class, colonial and other anti-democratic biases from the results of research. This study presents six compelling arguments for standpoint epistemology’s “strong objectivity” that has arisen from social justice research. These projects insist on fairness to the data and to a claim’s severest critics, but are capable of detecting and eliminating from natural and social science research distorting social values and interests that remain invisible to conventional research. Among the foci of these arguments are methodology that reveals the actual relation between the global impoverishment of women and Third World development policy, the reliability of indigenous knowledge and its contributions to biodiversity, how secularisms are distinctive cultural forces on modern Western sciences, and why the pluralism of scientific ontologies and epistemologies should be nourished rather than eliminated or only tolerated. In light of the desired demise of “Mr. Nowhere,” this study also identifies new kinds of “proper scientific selfs” generated in such research.

Life is short. This indisputable fact of existence has driven human ingenuity since antiquity, whether through efforts to lengthen our lives with medicine or shorten the amount of time we spend on ...
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Life is short. This indisputable fact of existence has driven human ingenuity since antiquity, whether through efforts to lengthen our lives with medicine or shorten the amount of time we spend on work using technology. Alongside this struggle to manage the pressure of life's ultimate deadline, human perception of the passage and effects of time has also changed. This book examines a range of material—from Hippocrates to Run Lola Run—to put forth a new conception of time and its limits that, unlike older models, is firmly grounded in human experience. The author's analysis of the roots of the word time connects it to the temples of the skull, demonstrating that humans first experienced time in the beating of their pulses. Tracing this corporeal perception of time across literary, religious, and philosophical works, the author concludes that time functions as a kind of sixth sense—the crucial sense that enables the other five. The book is a meditation on life's inexorable brevity.Less

On Borrowed Time : The Art and Economy of Living with Deadlines

Harald Weinrich

Published in print: 2008-12-01

Life is short. This indisputable fact of existence has driven human ingenuity since antiquity, whether through efforts to lengthen our lives with medicine or shorten the amount of time we spend on work using technology. Alongside this struggle to manage the pressure of life's ultimate deadline, human perception of the passage and effects of time has also changed. This book examines a range of material—from Hippocrates to Run Lola Run—to put forth a new conception of time and its limits that, unlike older models, is firmly grounded in human experience. The author's analysis of the roots of the word time connects it to the temples of the skull, demonstrating that humans first experienced time in the beating of their pulses. Tracing this corporeal perception of time across literary, religious, and philosophical works, the author concludes that time functions as a kind of sixth sense—the crucial sense that enables the other five. The book is a meditation on life's inexorable brevity.

This book presents the author's confrontation with Jean-Jacques Rousseau's Les rêveries du Promeneur Solitaire, the philosopher's most beautiful and daring work, as well as his last and least ...
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This book presents the author's confrontation with Jean-Jacques Rousseau's Les rêveries du Promeneur Solitaire, the philosopher's most beautiful and daring work, as well as his last and least understood. Bringing to bear more than thirty years of study of Rousseau, the book unfolds an original interpretation in two parts. The first part approaches the Rêveries not as another autobiographical text in the tradition of the Confessions and the Dialogues, but as a reflection on the philosophic life and the distinctive happiness it provides. The second turns to a detailed analysis of a work referred to in the Rêveries, the “Profession of Faith of the Savoyard Vicar,” which triggered Rousseau's political persecution when it was originally published as part of Émile. The examination of this most controversial of Rousseau's writings, which aims to lay the foundations for a successful non-philosophic life, brings to light the differences between Natural Religion as expressed by the Vicar and Rousseau's Natural Theology. Together, the two reciprocally illuminating parts of this study provide an indispensable guide to Rousseau and to the understanding of the nature of the philosophic life.Less

On the Happiness of the Philosophic Life : Reflections on Rousseau's Rêveries in Two Books

Heinrich Meier

Published in print: 2016-04-01

This book presents the author's confrontation with Jean-Jacques Rousseau's Les rêveries du Promeneur Solitaire, the philosopher's most beautiful and daring work, as well as his last and least understood. Bringing to bear more than thirty years of study of Rousseau, the book unfolds an original interpretation in two parts. The first part approaches the Rêveries not as another autobiographical text in the tradition of the Confessions and the Dialogues, but as a reflection on the philosophic life and the distinctive happiness it provides. The second turns to a detailed analysis of a work referred to in the Rêveries, the “Profession of Faith of the Savoyard Vicar,” which triggered Rousseau's political persecution when it was originally published as part of Émile. The examination of this most controversial of Rousseau's writings, which aims to lay the foundations for a successful non-philosophic life, brings to light the differences between Natural Religion as expressed by the Vicar and Rousseau's Natural Theology. Together, the two reciprocally illuminating parts of this study provide an indispensable guide to Rousseau and to the understanding of the nature of the philosophic life.

On Tyranny is Leo Strauss' classic reading of Xenophon's dialogue Hiero, or Tyrannicus, in which the tyrant Hiero and the poet Simonides discuss the advantages and disadvantages of exercising ...
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On Tyranny is Leo Strauss' classic reading of Xenophon's dialogue Hiero, or Tyrannicus, in which the tyrant Hiero and the poet Simonides discuss the advantages and disadvantages of exercising tyranny. Included are a translation of the dialogue from its original Greek, a critique of Strauss' commentary by the French philosopher Alexandre Kojève, and the complete correspondence between the two. This revised and expanded edition introduces important corrections throughout and expands Strauss' restatement of his position in light of Kojève's commentary to bring it into conformity with the text as it was originally published in France.Less

On Tyranny : Corrected and Expanded Edition, Including the Strauss-Kojeve Correspondence

Leo StraussVictor Gourevitch Michael S. f

Published in print: 2013-08-06

On Tyranny is Leo Strauss' classic reading of Xenophon's dialogue Hiero, or Tyrannicus, in which the tyrant Hiero and the poet Simonides discuss the advantages and disadvantages of exercising tyranny. Included are a translation of the dialogue from its original Greek, a critique of Strauss' commentary by the French philosopher Alexandre Kojève, and the complete correspondence between the two. This revised and expanded edition introduces important corrections throughout and expands Strauss' restatement of his position in light of Kojève's commentary to bring it into conformity with the text as it was originally published in France.

So far the “science wars” have generated far more heat than light. Combatants from one or the other of what C. P. Snow famously called “the two cultures” (science versus the arts and humanities) have ...
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So far the “science wars” have generated far more heat than light. Combatants from one or the other of what C. P. Snow famously called “the two cultures” (science versus the arts and humanities) have launched bitter attacks but have seldom engaged in constructive dialogue about the central issues. This book has gathered together some of the world's foremost scientists and sociologists of science to exchange opinions and ideas rather than insults. The contributors find surprising areas of broad agreement in a genuine conversation about science, its legitimacy and authority as a means of understanding the world, and whether science studies undermines the practice and findings of science and scientists. The book is organized into three parts. The first consists of position papers written by scientists and sociologists of science, which were distributed to all the participants. The second presents commentaries on these papers, drawing out and discussing their central themes and arguments. In the third section, participants respond to these critiques, offering defenses, clarifications, and modifications of their positions. Who can legitimately speak about science? What is the proper role of scientific knowledge? How should scientists interact with the rest of society in decision making? Because science occupies such a central position in the world today, such questions are vitally important. Although there are no simple solutions, this book shows the reader exactly what is at stake in the Science Wars, and provides a valuable framework for how to go about seeking the answers we so urgently need.Less

The One Culture? : A Conversation about Science

Published in print: 2001-06-01

So far the “science wars” have generated far more heat than light. Combatants from one or the other of what C. P. Snow famously called “the two cultures” (science versus the arts and humanities) have launched bitter attacks but have seldom engaged in constructive dialogue about the central issues. This book has gathered together some of the world's foremost scientists and sociologists of science to exchange opinions and ideas rather than insults. The contributors find surprising areas of broad agreement in a genuine conversation about science, its legitimacy and authority as a means of understanding the world, and whether science studies undermines the practice and findings of science and scientists. The book is organized into three parts. The first consists of position papers written by scientists and sociologists of science, which were distributed to all the participants. The second presents commentaries on these papers, drawing out and discussing their central themes and arguments. In the third section, participants respond to these critiques, offering defenses, clarifications, and modifications of their positions. Who can legitimately speak about science? What is the proper role of scientific knowledge? How should scientists interact with the rest of society in decision making? Because science occupies such a central position in the world today, such questions are vitally important. Although there are no simple solutions, this book shows the reader exactly what is at stake in the Science Wars, and provides a valuable framework for how to go about seeking the answers we so urgently need.

This work is about how philosophy can contribute to the challenges that hermeneutics faces in interpreting an ever-changing world. It proposes an orientational and reflective approach to ...
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This work is about how philosophy can contribute to the challenges that hermeneutics faces in interpreting an ever-changing world. It proposes an orientational and reflective approach to interpretation in which judgment must play a central role. The canonical contributions to hermeneutics of thinkers such as Schleiermacher, Dilthey, Heidegger, Gadamer and Ricoeur are considered and partly reassessed. But the main focus of the book is to develop certain overlooked resources of Kant’s transcendental thought in order to reconceive hermeneutics as a critical inquiry into the appropriate contextual conditions of understanding. For this, reflective and diagnostic judgment are essential, not only to discern the differentiating features of whatever phenomena are to be understood, but also to orient us to the various meaning contexts that can frame their interpretation. These contexts may be shaped by systematic theoretical interests as well as normative and practical concerns. Some of these orientational contexts will be influenced by regional circumstances and others defined by more universal worldly ideals. Here the human sciences can play an important role in searching for clarifying discourses. The ultimate task of a hermeneutical critique is to establish priorities among the disciplinary contexts that may be brought to bear on interpretation. The final chapter considers how orientational contexts can be reconfigured to respond to the way the media of communication are being transformed by digital technology and other contemporary cultural and artistic developments.Less

Orientation and Judgment in Hermeneutics

Rudolf A. Makkreel

Published in print: 2015-05-04

This work is about how philosophy can contribute to the challenges that hermeneutics faces in interpreting an ever-changing world. It proposes an orientational and reflective approach to interpretation in which judgment must play a central role. The canonical contributions to hermeneutics of thinkers such as Schleiermacher, Dilthey, Heidegger, Gadamer and Ricoeur are considered and partly reassessed. But the main focus of the book is to develop certain overlooked resources of Kant’s transcendental thought in order to reconceive hermeneutics as a critical inquiry into the appropriate contextual conditions of understanding. For this, reflective and diagnostic judgment are essential, not only to discern the differentiating features of whatever phenomena are to be understood, but also to orient us to the various meaning contexts that can frame their interpretation. These contexts may be shaped by systematic theoretical interests as well as normative and practical concerns. Some of these orientational contexts will be influenced by regional circumstances and others defined by more universal worldly ideals. Here the human sciences can play an important role in searching for clarifying discourses. The ultimate task of a hermeneutical critique is to establish priorities among the disciplinary contexts that may be brought to bear on interpretation. The final chapter considers how orientational contexts can be reconfigured to respond to the way the media of communication are being transformed by digital technology and other contemporary cultural and artistic developments.

This book provides an overdue cultural translation of modern Italian intellectual and philosophical history, a development bookended by Giambattista Vico and Antonio Gramsci. It shows Italian ...
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This book provides an overdue cultural translation of modern Italian intellectual and philosophical history, a development bookended by Giambattista Vico and Antonio Gramsci. It shows Italian philosophy to have emerged during the age of the Risorgimento in reaction to eighteenth-century French revolutionary and rationalist standards in politics and philosophy and in critical assimilation of the German reaction to the same, mainly Hegelian idealism and, eventually, Heideggerian existentialism. Specifically, this is the story of modern Italian philosophy told through the lens of Renaissance scholarship. It introduces Anglo-American readers to Italian philosophy as it reflected a Renaissance precedent it wished to enliven, reactivate, and improve in support or criticism of nineteenth- and twentieth-century upheavals: unity (Risorgimento), empire (Fascism), and democracy (Republicanism). This Renaissance or humanist focus clarifies the Italian philosophical “difference” vis-à-vis the main strands of Continental philosophy (French, German, and their American elaborations), a “difference” that, perhaps to our advantage today, sheltered Italian inquiry from the self-confuting framework of the postmodern moment. By identifying the presence of Renaissance humanism in modern philosophical thought and in the scholarship of Bertrando Spaventa, Giovanni Gentile, Ernesto Grassi, Eugenio Garin, and Paul Oskar Kristeller, among others, The Italians' Renaissance recovers a tradition in Renaissance studies that runs parallel to, and separately from, the one initiated by Jacob Burckhardt's The Civilization of the Renaissance in Italy (1860). In so doing it calls for a renewed dialogue between students of philosophy and of the Renaissance, a dialogue that would prevent the study of the origins of modernity from turning into a form of antiquarianism.Less

The Other Renaissance : Italian Humanism between Hegel and Heidegger

Rocco Rubini

Published in print: 2014-12-08

This book provides an overdue cultural translation of modern Italian intellectual and philosophical history, a development bookended by Giambattista Vico and Antonio Gramsci. It shows Italian philosophy to have emerged during the age of the Risorgimento in reaction to eighteenth-century French revolutionary and rationalist standards in politics and philosophy and in critical assimilation of the German reaction to the same, mainly Hegelian idealism and, eventually, Heideggerian existentialism. Specifically, this is the story of modern Italian philosophy told through the lens of Renaissance scholarship. It introduces Anglo-American readers to Italian philosophy as it reflected a Renaissance precedent it wished to enliven, reactivate, and improve in support or criticism of nineteenth- and twentieth-century upheavals: unity (Risorgimento), empire (Fascism), and democracy (Republicanism). This Renaissance or humanist focus clarifies the Italian philosophical “difference” vis-à-vis the main strands of Continental philosophy (French, German, and their American elaborations), a “difference” that, perhaps to our advantage today, sheltered Italian inquiry from the self-confuting framework of the postmodern moment. By identifying the presence of Renaissance humanism in modern philosophical thought and in the scholarship of Bertrando Spaventa, Giovanni Gentile, Ernesto Grassi, Eugenio Garin, and Paul Oskar Kristeller, among others, The Italians' Renaissance recovers a tradition in Renaissance studies that runs parallel to, and separately from, the one initiated by Jacob Burckhardt's The Civilization of the Renaissance in Italy (1860). In so doing it calls for a renewed dialogue between students of philosophy and of the Renaissance, a dialogue that would prevent the study of the origins of modernity from turning into a form of antiquarianism.

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